Compensate Quotes

People demand freedom of speech as a compensation for the freedom of thought which they seldom use.

...things get broken, and sometimes they get repaired, and in most cases, you realize that no matter what gets damaged, life rearranges itself to compensate for your loss, sometimes wonderfully.

Perhaps the rare and simple pleasure of being seen for what one is compensates for the misery of being it.

Death: "THERE ARE BETTER THINGS IN THE WORLD THAN ALCOHOL, ALBERT." Albert: "Oh, yes, sir. But alcohol sort of compensates for not getting them.

A person is a fool to become a writer. His only compensation is absolute freedom. He has no master except his own soul, and that, I am sure, is why he does it

Each of us has a unique part to play in the healing of the world.

If we will be quiet and ready enough, we shall find compensation in every disappointment.

What we seek is some kind of compensation for what we put up with.

To hold our tongues when everyone is gossiping, to smile without hostility at people and institutions, to compensate for the shortage of love in the world with more love in small, private matters; to be more faithful in our work, to show greater patience, to forgo the cheap revenge obtainable from mockery and criticism: all these are things we can do.

Truly amazing, what people can get used to, as long as there are a few compensations.

Imagination was given to man to compensate him for what he is not; a sense of humor to console him for what he is.

It’s all about falling in love with yourself and sharing that love with someone who appreciates you, rather than looking for love to compensate for a self love deficit.

For who would dare to assert that eternal happiness can compensate for a single moment's human suffering

Okay, seriously, I dont know if this is true or not, but I heard people who use profanity are trying to compensate for their lack of you know... size" -Tuck

If freedom is short of weapons, we must compensate with willpower.

Loneliness sometimes gives me a quantity of creativeness - you're drinking another glass of wine and you're feeling even worse. Art doesn't work without pain; art also exists for compensating pain.

It is one of the beautiful compensations of life that no man can sincerely try to help another without helping himself.

They say that extroverts are unhappier than introverts and have to compensate for this by constantly proving to themselves how happy and contented and at ease with life they are.

Justice can sleep for years and awaken when it is least expected. A miracle is nothing more than dormant justice from another time arriving to compensate those it has cruelly abandoned. Whoever knows this is willing to suffer, for he knows that nothing is in vain.

To know that one does not write for the other, to know that these things I am going to write will never cause me to be loved by the one I love (the other), to know that writing compensates for nothing, sublimates nothing, that it is precisely there where you are not--this is the beginning of writing.

If I were a different kind of person, I might say that this whole incident is a metaphor for life in general: things get broken, and sometimes they get repaired, and in most cases, you realize that no matter what gets damaged, life rearranges itself to compensate for your loss, sometimes wonderfully.

Being the only female in what was basically a boys’ club must have been difficult for her. Miraculously, she didn’t compensate by becoming hard or quarrelsome. She was still a girl, a slight lovely girl who lay in bed and ate chocolates, a girl whose hair smelled like hyacinth and whose scarves fluttered jauntily in the breeze. But strange and marvelous as she was, a wisp of silk in a forest of black wool, she was not the fragile creature one would have her seem.

No other success can compensate for failure in the home.

The purpose of bureaucracy is to compensate for incompetence and lack of discipline.

Imagination is a quality that was given to man compensate him from whats not. The sense of humor was given to console him from what is.

Imagination was given to man to compensate him for what he is not. A sense of humour was provided to console him for what he is.

You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never compensate for this.

It is rarely that the pleasures of the imagination will compensate for the pain of sleeplessness,

Book readers are special people, and they will always turn to books as the ultimate pleasure. Those who do not read are the unfortunate ones. There's nothing wrong with them; but they are missing out on one of life's compensations and rewards. A great book is a friend that never lets you down. You can return to it again and again and the joy first derived from it will still be there.

It seems that in the advanced stages of stupidity, a lack of ideas is compensated for by an excess of ideologies.

The imaginary is not formed in opposition to reality as its denial or compensation; it grows among signs, from book to book, in the interstice of repetitions and commentaries; it is born and takes shape in the interval between books. It is the phenomena of the library.

Let me tell you about the very rich. They are different from you and me. They possess and enjoy early, and it does something to them, makes them soft where we are hard, and cynical where we are trustful, in a way that, unless you were born rich, it is very difficult to understand. They think, deep in their hearts, that they are better than we are because we had to discover the compensations and refuges of life for ourselves. Even when they enter deep into our world or sink below us, they still think that they are better than we are. They are different.

It is a law of nature we overlook, that intellectual versatility is the compensation for change, danger, and trouble. An animal perfectly in harmony with its environment is a perfect mechanism. Nature never appeals to intelligence until habit and instinct are useless. There is no intelligence where there is no change and no need of change. Only those animals partake of intelligence that have a huge variety of needs and dangers.

Actual happiness always looks pretty squalid in comparison with the over-compensations for misery.

If you are not learning while you’re earning, you are cheating yourself out of the better portion of your compensation.

The home is the first and most effective place to learn the lessons of life: truth, honor, virtue, self control, the value of education, honest work, and the purpose and privilege of life. Nothing can take the place of home in rearing and teaching children, and no worldly success can compensate for failure in the home.

We need those who pray constantly to compensate for those who do not pray at all.

Through their intellectual disability or mental illiteracy, some cannot free themselves from the imprisonment of irrevocable idiocy and feel condemned to find gratifying compensation by extracting the vilest qualities from the deep quarters of their dark self. ("Ugly mug offense")

Why am I compelled to write?... Because the world I create in the writing compensates for what the real world does not give me. By writing I put order in the world, give it a handle so I can grasp it. I write because life does not appease my appetites and anger... To become more intimate with myself and you. To discover myself, to preserve myself, to make myself, to achieve self-autonomy. To dispell the myths that I am a mad prophet or a poor suffering soul. To convince myself that I am worthy and that what I have to say is not a pile of shit... Finally I write because I'm scared of writing, but I'm more scared of not writing.

The life of a writer is absolute hell compared to the life of a businessman. The writer has to force himself to work He has to make his own hours and if he doesn't go to his desk at all there is nobody to scold him...A person is a fool to become a writer. His only compensation is absolute freedom. He has no master except his own soul, and that, I am sure, is why he does it.

We need a home in the psychological sense as much as we need one in the physical: to compensate for a vulnerability. We need a refuge to shore up our states of mind, because so much of the world is opposed to our allegiances. We need our rooms to align us to desirable versions of ourselves and to keep alive the important, evanescent sides of us.

His lack of education is more than compensated for by his keenly developed moral bankruptcy.

Fascinating," he said. "Such maneuverability! How does the wingspan compensate for the weight of the horse's body, I wonder?" Blackjack cocked his head. Whaaaat?

...repeated trauma in childhood forms and deforms the personality. The child trapped in an abusive environment is faced with formidable tasks of adaptation. She must find a way to preserve a sense of trust in people who are untrustworthy, safety in a situation that is unsafe, control in a situation that is terrifyingly unpredictable, power in a situation of helplessness. Unable to care for or protect herself, she must compensate for the failures of adult care and protection with the only means at her disposal, an immature system of psychological defenses.

But then, life is a constant withering of possibilities. Some are stolen with the lives of people you love. Others are let go, with regret and reluctance and deep, deep sorrow. But there is compensation for lives unlived in the intoxicating joy of knowing that the life you have - right here, right now - if the one you have chosen. There is power in that, and hope.

Rape is a crime against sleep and memory; it's after image imprints itself like an irreversible negative from the camera obscure of dreams. Though their bodies would heal, their souls had sustained a damage beyond compensation

Spiritual growth involves giving up the stories of your past so the universe can write a new one.

Isn’t that why you have that gun mounted on the front? Or is it for other reasons, because I would’ve thought that a man with your powers would be past the urge to compensate.” Barabas grinned. “I had forgotten that talking to you is like trying to pet a cactus,” Saiman said dryly. “Thank you for reminding me.” “Always happy to oblige.

The injured party does not want to be compensated because he has been wronged; he wants to be healed because he has been hurt.

People hardly ever make use of the freedom which they have, for example, freedom of thought; instead they demand freedom of speech as compensation.

She will love deeply, she will suffer terribly, she will have glorious moments to compensate.

My father gave me a ruined boy to compensate for the fact that he does not love me. The boy is fragile, broken—broke himself—broke everything. I asked him why he did it. He said because the world was unlivable. He said it was unlovable, but I think he meant himself. I think he meant that loneliness is sometimes painful. I curl against him, tuck my head beneath his chin and listen to his heart. It says stay and wait. It says regret. He knows what it is to want love, a love so fierce you grow roots. I hear his heart say please. He went looking for angels and found me instead, girl of the sorrows, sad but not sorry. I waited for a sign, a star to fall. He reached for a knife and drew branches.

All true histories contain instruction; though, in some, the treasure may be hard to find, and when found, so trivial in quantity, that the dry, shriveled kernel scarcely compensates for the trouble of cracking the nut.

Vengeance, retaliation, retribution, revenge are deceitful brothers—vile, beguiling demons promising justifiable compensation to a pained soul for his losses. Yet in truth they craftily fester away all else of worth remaining.

Clayton," she said softly, her voice threaded with tears, "when Vanessa asked about my accomplishments tonight, I forgot to mention that I do have one. And it's--it's so splendid that it compensates for my lack of all the others." Stephen and Clayton grinned at each other, neither of them hearing the emotion that clogged her voice. "What splendid accomplishments is that, little one?" Clayton asked. Her shoulders hunched forward and began to shake. "I made you love me," she whispered brokenly. "Somehow, some way, I actually made you love me.

If you pick the right people and give them the opportunity to spread their wings and put compensation as a carrier behind it you almost don't have to manage them.

There are two kinds of anger: hot and cold. Boys and girls experience both, but as they grow up the anger separates according to the sex. Boys need hot anger to survive. They need inclination to fight, the drive to sink the knife into the flesh, the energy and initiative of fury. It's a requirement of hunting, of defense, of pride. Maybe of sex too. And girls need cold anger. They need the cold simmer, the ceaseless grudge, the talent to avoid forgiveness, the sidestepping of compromise. They need to know when they say something that they will never back down, ever, ever. It's the compensation for a more limited scope in the world. Cross a man and you struggle, one of you wins, you would adjust and go on -- or you lie there dead. Cross a woman and the universe is changed, once again, for cold anger requires an eternal vigilance in all matters of slight and offense.

Whereas during those months of separation time had never gone quickly enough for their liking and they were wanting to speed its flight, now that they were in sight of the town they would have liked to slow it down and hold each moment in suspense, once the breaks went on and the train was entering the station. For the sensation, confused perhaps, but none the less poingant for that, of all those days and weeks and months of life lost to their love made them vaguely feel they were entitled to some compensation; this present hour of joy should run at half the speed of those long hours of waiting.

The Lord compensates the faithful for every loss. That which is taken away from those who love the Lord will be added unto them in His own way. While it may not come at the time we desire, the faithful will know that every tear today will eventually be returned a hundredfold with tears of rejoicing and gratitude.

That's why for you, you have the right to be cruel to me. No matter how much you make me worry or how much danger you put me in, just as much as you like. But these are not enough 'compensation.' Even if I have to sacrifice my left over life for you, I would not utter a word of complaint.

The writer walks out of his workroom in a daze. He wants a drink. He needs it. It happens to be a fact that nearly every writer of fiction in the world drinks more whisky than is good for him. He does it to give himself faith hope and courage. A person is a fool to become a writer. His only compensation is absolute freedom. He has no master except his own soul and that I am sure is why he does it.

Sexual frenzy is our compensation for the tedious moments we must suffer in the passage of life. 'Nothing in excess,' professed the ancient Greeks. Why if I spend half the month in healthy scholarship and pleasant sleep, shouldn't I be allowed the other half to howl at the moon and pillage the groins of Europe's great beauties?

Letting the wrong people hang around is unfair to all the right people, as they inevitably find themselves compensating for the inadequacies of the wrong people. Worse, it can drive away the best people. Strong performers are intrinsically motivated by performance, and when they see their efforts impeded by carrying extra weight, they eventually become frustrated.

The entire hospital seemed to go still, watching and waiting, and what the hell was up with Sin and guys on horses anyway? "Well, who is he?" "War." Con stared at her. "War. Just...War. What kind of name is that?" Nope, not jealous at all of muscle-bound handsome guy. "Yeah, you know, the original War. Second Horseman of the Apocalypse?" Con nearly swallowed his fucking tongue. Everyone else in the ER scrambled backward. Even Eidolon backed up a step as the guy swung down from the horse. Christ, standing, the guy was damned near seven feet tall. "Sin," he said in an impossibly deep voice. He approached her, bent to kiss her cheek, and Con bristled. "Big horse," Con ground out. "Compensating much?

...there are four rules for miraculous work creation: Be positive. Send love. Have fun. Kick ass. Amen.

I’m a little overdressed for this, but I think I can compensate by toning down my manners.” “Overdressed for what?” said Jean. “Insulting complete strangers,” said Locke, loosening his neck-cloth. “Got to mind the delicate social nuances when you inform some poor fellow that he’s a dumb motherfucker.

He almost said to himself that he did not like her, before their conversation ended; he tried so hard to compensate himself for the mortified feeling, that while he looked upon her with an admiration he could not repress, she looked at him with proud indifference, taking him, he thought, for what, in his irritation, he told himself - was a great fellow, with not a grace or a refinement about him.

Our human tragedy is that we are unable to comprehend our experience, it slips through our fingers, we can't hold on to it, and the more time passes, the harder it gets...My father said that the natural world gave us explanations to compensate for the meanings we could not grasp. The slant of the cold sunlight on a winter pine, the music of water, an oar cutting the lake and the flight of birds, the mountains' nobility , the silence of the silence. We are given life but must accept that it is unattainable and rejoice in what can be held in the eye, the memory, the mind.

At the same time believers realise that the defects they see in one another are tests from Allah. For this reason they don't call attention to these defects, but compensate for them by acting positively. They carefully avoid the slightest action, facial expression or word that would suggest ridicule

To believe in the supernatural is not simply to believe that after living a successful, material, and fairly virtuous life here one will continue to exist in the best-possible substitute for this world, or that after living a starved and stunted life here one will be compensated with all the good things one has gone without: it is to believe that the supernatural is the greatest reality here and now.

Snagging the ball from Pietr, Derek leaned in and snapped, “What? You think you’re a bad-ass because you’ve got a tattoo?” Derek body-checked Pietr with a force that would have sent anybody else onto the floor. Pietr wobbled but didn’t even move his feet to compensate. A minute later Derek skidded across the gym floor. Pietr was methodically dribbled and passed the ball between them. I saw him mouth the phrase “That’s why I’m a bad-ass!

In the long run, all wrongs are righted, every minus is equalized with a plus, the columns are totaled and the totals are found correct. But that's in the long run. We must live in the short run and matters are often unjust there. The compensating for us of the universe makes all the accounts come out even, but they grind down the good as well as the wicked in the process.

The rich and large corporations get richer, the CEOs earn huge compensation packages, and when things get bad, don't worry; Uncle Sam and the American taxpayers are here to bail you out. But when you are in trouble, well, we just can't afford to help you, if you are in the working class or middle class of this country.

Dear God, I give this time of quiet to You. Please dissolve my thoughts of stress and fear And deliver me to the inner place Where all is peace and love. Amen.

Costis flinched and looked away from this compensation to the king's handicap, only to find himself looking into the king's face instead. Eugenides matched Costis look for look, his expression grave, his eyes like pools of darkness deeper than Costis could penetrate. For a moment Costis could see, not so much what was hidden but that there were things hidden that the king did not choose to reveal. Things that were not for Costis to see. There was no understanding him, but Costis knew he would march into hell for this fathomless king.

To walk is to lack a place. It is the indefinite process of being absent and in search of a proper. The moving about that the city mutliplies and concentrates makes the city itself an immense social experience of lacking a place -- an experience that is, to be sure, broken up into countless tiny deportations (displacements and walks), compensated for by the relationships and intersections of these exoduses that intertwine and create an urban fabric, and placed under the sign of what ought to be, ultimately, the place but is only a name, the City...a universe of rented spaces haunted by a nowhere or by dreamed-of places.

For need can blossom into all the compensation it requires. To crave and to have are as like as a thing and its shadow. For when does a berry break upon the tongue as sweetly as when one longs to taste it, and when is the taste refracted into so many hues and savors of ripeness and earth, and when do our senses know any thing so utterly as when we lack it? And here again is a foreshadowing-the world will be made whole. For to wish for a hand on one's hair is all but to feel it. So whatever we may lose, very craving gives it back to us again. Though we dream and hardly know it, longing, like an angel, fosters us, smooths our hair, and brings us wild strawberries.

I have always been tormented by the image of multiplicity of selves. Some days I call it richness, and other days I see it as a disease, a proliferation as dangerous as cancer. My first concept about people around me was that all of them were coordinated into a WHOLE, whereas I was made up of multiple selves, of fragments. I know that I was upset as a child to discover that we had only one life. It seems to me that I wanted to compensate for this by multiplying experience. Or perhaps it always seems like this when you follow all your impulses and they take you in different directions. In any case, when I was happy, always at the beginning of a love, euphoric, I felt I was gifted for living many lives fully. It was only when I was in trouble, lost in a maze, stifled by complications and paradoxes that I was haunted or that I spoke of my "madness," but I meant the madness of the poets.

One must lie low, no matter how much it went against the grain, and try to understand that this great organization remained, so to speak, in a state of delicate balance, and that if someone took it upon himself to alter the dispositions of things around him, he ran the risk of losing his footing and falling to destruction, while the organization would simply right itself by some compensating reaction in another part of its machinery – since everything interlocked – and remain unchanged, unless, indeed, which was very probable, it became still more rigid, more vigilant, severer, and more ruthless.

The psyche cannot tolerate a vacuum of love. In the severely abused or deprived child, pain, dis-ease, and violance rush in to fill the void. In the average person in our culture, who has been only "normally" deprived of touch, anxiety and an insatiable hunger for posessions replace the missing eros. The child lacking a sense of welcome, joyous belonging, gratuitous security, will learn to hoard the limited supply of affection. According to the law of psychic compensation, not being held leads to holding on, grasping, addiction, posessiveness. Gradually, things replace people as a source of pleasure and security. When the gift of belonging with is denied, the child learns that love means belongin to. To the degree we are arrested at this stage of development, the needy child will dominate our motivations. Other people and things (and there is fundamentally no difference) will be seen as existing solely for the purpose of "my" survival and satisfaction. "Mine" will become the most important word.

From a mind filled with infinite love comes the power to create infinite possibilities. We have the power to think in ways that reflect and attract all the love in the world. Such thinking is called enlightenment. Enlightenment is not a process we work toward, but a choice available to us in any instant.

Imagine a Carthage sown with salt, and all the sowers gone, and the seeds lain however long in the earth, till there rose finally in vegetable profusion leaves and trees of rime and brine. What flowering would there be in such a garden? Light would force each salt calyx to open in prisms, and to fruit heavily with bright globes of water–-peaches and grapes are little more than that, and where the world was salt there would be greater need of slaking. For need can blossom into all the compensations it requires. To crave and to have are as like as a thing and its shadow. For when does a berry break upon the tongue as sweetly as when one longs to taste it, and when is the taste refracted into so many hues and savors of ripeness and earth, and when do our senses know any thing so utterly as when we lack it? And here again is a foreshadowing–-the world will be made whole. For to wish for a hand on one’s hair is all but to feel it. So whatever we may lose, very craving gives it back to us again.

O Life, How oft we throw it off and think, — 'Enough, Enough of life in so much! — here's a cause For rupture; — herein we must break with Life, Or be ourselves unworthy; here we are wronged, Maimed, spoiled for aspiration: farewell Life!' — And so, as froward babes, we hide our eyes And think all ended. — Then, Life calls to us In some transformed, apocryphal, new voice, Above us, or below us, or around . . Perhaps we name it Nature's voice, or Love's, Tricking ourselves, because we are more ashamed To own our compensations than our griefs: Still, Life's voice! — still, we make our peace with Life.

This explains so much," she said, clucking her tongue in mother-hen fashion. "You're compensating for this withered appendage." Withered appendage? What the devil was she talking about? He shook his head, trying to clear it. Colin's dire predictions of shriveled twigs and dried currants rattled in his skull. Wide awake now, he fought to sit up, wrestling the sheets. "Listen, you. I don't know what sort of liberties you've taken while I was insensible, or just what your spinster imagination prepared you to see. But I'll have you know, that water was damned cold." She blinked at him. "I'm referring to your leg." "Oh." His leg. That withered appendage

Youth was the time for happiness, its only season; young people, leading a lazy, carefree life, partially occupied by scarcely absorbing studies, were able to devote themselves unlimitedly to the liberated exultation of their bodies. They could play, dance, love, and multiply their pleasures. They could leave a party, in the early hours of the morning, in the company of sexual partners they had chosen, and contemplate the dreary line of employees going to work. They were the salt of the earth, and everything was given to them, everything was permitted for them, everything was possible. Later on, having started a family, having entered the adult world, they would be introduced to worry, work, responsibility, and the difficulties of existence; they would have to pay taxes, submit themselves to administrative formalities while ceaselessly bearing witness--powerless and shame-filled--to the irreversible degradation of their own bodies, which would be slow at first, then increasingly rapid; above all, they would have to look after children, mortal enemies, in their own homes, they would have to pamper them, feed them, worry about their illnesses, provide the means for their education and their pleasure, and unlike in the world of animals, this would last not just for a season, they would remain slaves of their offspring always, the time of joy was well and truly over for them, they would have to continue to suffer until the end, in pain and with increasing health problems, until they were no longer good for anything and were definitively thrown into the rubbish heap, cumbersome and useless. In return, their children would not be at all grateful, on the contrary their efforts, however strenuous, would never be considered enough, they would, until the bitter end, be considered guilty because of the simple fact of being parents. From this sad life, marked by shame, all joy would be pitilessly banished. When they wanted to draw near to young people's bodies, they would be chased away, rejected, ridiculed, insulted, and, more and more often nowadays, imprisoned. The physical bodies of young people, the only desirable possession the world has ever produced, were reserved for the exclusive use of the young, and the fate of the old was to work and to suffer. This was the true meaning of solidarity between generations; it was a pure and simple holocaust of each generation in favor of the one that replaced it, a cruel, prolonged holocaust that brought with it no consolation, no comfort, nor any material or emotional compensation.

For optimists, human life never needs justification, no matter how much hurt piles up, because they can always tell themselves that things will get better. For pessimists, there is no amount of happiness—should such a thing as happiness even obtain for human beings except as a misconception—that can compensate us for life’s hurt. As a worst-case example, a pessimist might refer to the hurt caused by some natural or human-made cataclysm. To adduce a hedonic counterpart to the horrors that attach to such cataclysms would require a degree of ingenuity from an optimist, but it could be done. And the reason it could be done, the reason for the eternal stalemate between optimists and pessimists, is that no possible formula can be established to measure proportions and types of hurt and happiness in the world. If such a formula could be established, then either pessimists or optimists would have to give in to their adversaries.

The Other" She had too much so with a smile you took some. Of everything she had you had Absolutely nothing, so you took some. At first, just a little. Still she had so much she made you feel Your vacuum, which nature abhorred, So you took your fill, for nature's sake. Because her great luck made you feel unlucky You had redressed the balance, which meant Now you had some too, for yourself. As seemed only fair. Still her ambition Claimed the natural right to screw you up Like a crossed out page, lossed into a basket. Somebody, on behalf of the gods, Had to correct that hubris. A little touch of hatred steadied the nerves. Everything she had won, the happiness of it, You collected As your compensation For having lost. Which left her absolutely Nothing. Even her life was Trapped in the heap you took. She had nothing. Too late you saw what had happened. It made no difference that she was dead. Now that you had all she had ever had You had much too much. Only you Saw her smile, as she took some. At first, just a little.

Rachel and I, we’d been raised to do what we wanted to do, and we had; we’d been successful, and we’d shown everyone. We didn’t need to wear apocryphal T-shirts because we already knew the secret, which was this: that when you did succeed, when you did outearn and outpace, when you did exceed all expectations, nothing around you really shifted. You still had to tiptoe around the fragility of a man, which was okay for the women who got to shop and drink martinis all day—this was their compensation; they had done their own negotiations—but was absolutely intolerable for anyone who was out there working and getting respect and becoming the person that others had to tiptoe around. That these men could be so delicate, that they could lack any inkling of self-examination when it came time to try to figure out why their women didn’t seem to be batshit enthusiastic over another night of bolstering and patting and fellating every insecurity out of them—this was the thing we’d find intolerable.

If greed were not the master of modern man--ably assisted by envy--how could it be that the frenzy of economism does not abate as higher "standards of living" are attained, and that it is precisely the richest societies which pursue their economic advantage with the greatest ruthlessness? How could we explain the almost universal refusal on the part of the rulers of the rich societies--where organized along private enterprise or collective enterprise lines--to work towards the humanisation of work? It is only necessary to assert that something would reduce the "standard of living" and every debate is instantly closed. That soul-destroying, meaningless, mechanical, monotonous, moronic work is an insult to human nature which must necessarily and inevitably produce either escapism or aggression, and that no amount of of "bread and circuses" can compensate for the damage done--these are facts which are neither denied nor acknowledged but are met with an unbreakable conspiracy of silence--because to deny them would be too obviously absurd and to acknowledge them would condemn the central preoccupation of modern society as a crime against humanity.

When I was a child, I thought, Casually, that solitude Never needed to be sought. Something everybody had, Like nakedness, it lay at hand, Not specially right or specially wrong, A plentiful and obvious thing Not at all hard to understand. Then, after twenty, it became At once more difficult to get And more desired -- though all the same More undesirable; for what You are alone has, to achieve The rank of fact, to be expressed In terms of others, or it's just A compensating make-believe. Much better stay in company! To love you must have someone else, Giving requires a legatee, Good neighbours need whole parishfuls Of folk to do it on -- in short, Our virtues are all social; if, Deprived of solitude, you chafe, It's clear you're not the virtuous sort. Viciously, then, I lock my door. The gas-fire breathes. The wind outside Ushers in evening rain. Once more Uncontradicting solitude Supports me on its giant palm; And like a sea-anemone Or simple snail, there cautiously Unfolds, emerges, what I am." (Best Company)

Perception requires imagination because the data people encounter in their lives are never complete and always equivocal. For example, most people consider that the greatest evidence of an event one can obtain is to see it with their own eyes, and in a court of law little is held in more esteem than eyewitness testimony. Yet if you asked to display for a court a video of the same quality as the unprocessed data catptured on the retina of a human eye, the judge might wonder what you were tryig to put over. For one thing, the view will have a blind spot where the optic nerve attaches to the retina. Moreover, the only part of our field of vision with good resolution is a narrow area of about 1 degree of visual angle around the retina’s center, an area the width of our thumb as it looks when held at arm’s length. Outside that region, resolution drops off sharply. To compensate, we constantly move our eyes to bring the sharper region to bear on different portions of the scene we wish to observe. And so the pattern of raw data sent to the brain is a shaky, badly pixilated picture with a hole in it. Fortunately the brain processes the data, combining input from both eyes, filling in gaps on the assumption that the visual properties of neighboring locations are similar and interpolating. The result - at least until age, injury, disease, or an excess of mai tais takes its toll - is a happy human being suffering from the compelling illusion that his or her vision is sharp and clear. We also use our imagination and take shortcuts to fill gaps in patterns of nonvisual data. As with visual input, we draw conclusions and make judgments based on uncertain and incomplete information, and we conclude, when we are done analyzing the patterns, that out “picture” is clear and accurate. But is it?

The future of the world no longer disturbs me; I do not try still to calculate, with anguish, how long or how short a time the Roman peace will endure; I leave that to the Gods. Not that I have acquired more confidence in their justice, which is not our justice, or more faith in human wisdom; the contrary is true. Life is atrocious, we know. But precisely because I expect little of the human condition, man's periods of felicity, his partial progress, his efforts to begin over again and to continue, all seem to me like so many prodigies which nearly compensate for monstrous mass of ills and defeats, of indifference and error. Catastrophe and ruin will come; disorder will triumph, but order will too, from time to time. Peace will again establish itself between two periods and there regain the meaning which we have tried to give them. Not all our books will perish, nor our statues, if broken, lie unrepaired; other domes and pediments will rise from our domes and pediments; some few men will think and work and feel as we have done, and I venture to count upon such continuators, placed irregularly throughout the centuries, and upon this kind of intermittent immortality.

In theory, the risk of business failure can be reduced to a number, the probability of failure multiplied by the cost of failure. Sure, this turns out to be a subjective analysis, but in the process your own attitudes toward financial risk and reward are revealed. By contrast, personal risk usually defies quantification. It's a matter of values and priorities, an expression of who you are. "Playing it safe" may simply mean you do not weigh heavily the compromises inherent in the status quo. The financial rewards of the moment may fully compensate you for the loss of time and fulfillment. Or maybe you just don't think about it. On the other hand, if time and satisfaction are precious, truly priceless, you will find the cost of business failure, so long as it does not put in peril the well-being of you or your family, pales in comparison with the personal risks of no trying to live the life you want today. Considering personal risk forces us to define personal success. We may well discover that the business failure we avoid and the business success we strive for do not lead us to personal success at all. Most of us have inherited notions of "success" from someone else or have arrived at these notions by facing a seemingly endless line of hurdles extending from grade school through college and into our careers. We constantly judge ourselves against criteria that others have set and rank ourselves against others in their game. Personal goals, on the other hand, leave us on our own, without this habit of useless measurement and comparison. Only the Whole Life Plan leads to personal success. It has the greatest chance of providing satisfaction and contentment that one can take to the grave, tomorrow. In the Deferred Life Plan there will always be another prize to covet, another distraction, a new hunger to sate. You will forever come up short.

Love makes us wake up in the morning with a sense of purpose and a flow of creative ideas. Love floods our nervous system with positive energy, making us far more attractive to prospective employers, clients, and creative partners. Love fills us with powerful charisma, enabling us to produce new ideas and new projects, even within circumstances that seem to be limited. Love leads us to atone for our errors and clean up the mess when we've made mistakes. Love leads us to act with impeccability, integrity, and excellence. Love leads us to serve, to forgive, and to hope. Those things are the opposite of a poverty consciousness; they're the stuff of spiritual wealth creation.

Arguments for preservation based on the beauty of wilderness are sometimes treated as if they were of little weight because they are "merely aesthetic". That is a mistake. We go to great lengths to preserve the artistic treasures of earlier human civilisations. It is difficult to imagine any economic gain that we would be prepared to accept as adequate compensation for, for instance, the destruction of the paintings in the Louvre. How should we compare the aesthetic value of wilderness with that of the paintings in the Louvre? Here, perhaps, judgment does become inescapably subjective; so I shall report my own experiences. I have looked at the paintings in the Louvre, and in many of the other great galleries of Europe and the United States. I think I have a reasonable sense of appreciation of the fine arts; yet I have not had, in any museum, experiences that have filled my aesthetic senses in the way that they are filled when I walk in a natural setting and pause to survey the view from a rocky peak overlooking a forested valley, or by a stream tumbling over moss-covered boulders set amongst tall tree-ferns, growing in the shade of the forest canopy, I do not think I am alone in this; for many people, wilderness is the source of the greatest feelings of aesthetic appreciation, rising to an almost mystical intensity.

The only dream I ever had was the dream of New York itself, and for me, from the minute I touched down in this city, that was enough. It became the best teacher I ever had. If your mother is anything like mine, after all, there are a lot of important things she probably didn't teach you: how to use a vibrator; how to go to a loan shark and pull a loan at 17 percent that's due in thirty days; how to hire your first divorce attorney; what to look for in a doula (a birth coach) should you find yourself alone and pregnant. My mother never taught me how to date three people at the same time or how to interview a nanny or what to wear in an ashram in India or how to meditate. She also failed to mention crotchless underwear, how to make my first down payment on an apartment, the benefits of renting verses owning, and the difference between a slant-6 engine and a V-8 (in case I wanted to get a muscle car), not to mention how to employ a team of people to help me with my life, from trainers to hair colorists to nutritionists to shrinks. (Luckily, New York became one of many other moms I am to have in my lifetime.) So many mothers say they want their daughters to be independent, but what they really hope is that they'll find a well-compensated banker or lawyer and settle down between the ages of twenty-five and twenty-eight in Greenwich, Darien, or That Town, USA, to raise babies, do the grocery shopping, and work out in relative comfort for the rest of their lives. I know this because I employ their daughters. They raise us to think they want us to have careers, and they send us to college, but even they don't really believe women can be autonomous and take care of themselves.

It doesn't matter what the manifest problem was in our childhood family. In a home where a child is emotionally deprived for one reason or another that child will take some personal emotional confusion into his or her adult life. We may spin our spiritual wheels in trying to make up for childhood's personal losses, looking for compensation in the wrong places and despairing that we can find it. But the significance of spiritual rebirth through Jesus Christ is that we can mature spiritually under His parenting and receive healing compensation for these childhood deprivations. Three emotions that often grow all out of proportion in the emotionally deprived child are fear, guilt, and anger. The fear grows out of the child's awareness of the uncontrollable nature of her fearful environment, of overwhelming negative forces around her. Her guilt, her profound feelings of inadequacy, intensify when she is unable to put right what is wrong, either in the environment or in another person, no matter how hard she tries to be good. If only she could try harder or be better, she could correct what is wrong, she thinks. She may carry this guilt all her life, not knowing where it comes from, but just always feeling guilty. She often feels too sorry for something she has done that was really not all that serious. Her anger comes from her frustration, perceived deprivation, and the resultant self-pity. She has picked up an anger habit and doesn't know how much trouble it is causing her. A fourth problem often follows in the wake of the big three: the need to control others and manipulate events in order to feel secure in her own world, to hold her world together- to make happen what she wants to happen. She thinks she has to run everything. She may enter adulthood with an illusion of power and a sense of authority to put other people right, though she has had little success with it. She thinks that all she has to do is try harder, be worthier, and then she can change, perfect, and save other people. But she is in the dark about what really needs changing."I thought I would drown in guilt and wanted to fix all the people that I had affected so negatively. But I learned that I had to focus on getting well and leave off trying to cure anyone around me." Many of those around - might indeed get better too, since we seldom see how much we are a key part of a negative relationship pattern. I have learned it is a true principle that I need to fix myself before I can begin to be truly helpful to anyone else. I used to think that if I were worthy enough and worked hard enough, and exercised enough anxiety (which is not the same thing as faith), I could change anything. My power and my control are illusions. To survive emotionally, I have to turn my life over to the care of that tender Heavenly Father who was really in charge. It is my own spiritual superficiality that makes me sick, and that only profound repentance, that real change of heart, would ultimately heal me. My Savior is much closer than I imagine and is willing to take over the direction of my life: "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me, ye can do nothing." (John 15:5). As old foundations crumble, we feel terribly vulnerable. Humility, prayer and flexibility are the keys to passing through this corridor of healthy change while we experiment with truer ways of dealing with life. Godly knowledge, lovingly imparted, begins deep healing, gives tools to live by and new ways to understand the gospel.

Know that...there's plenty of food and of course popcorn on the dining-room table. Just...help yourself. If that runs out just let me know. Don't panic. And there's coffee, both caff and decaf, and soft drinks and juice in the kitchen, and plenty of ice in the freezer so...let me know if you have any questions with that.' And lastly, since I have you all here in one place, I have something to share with you. Along the garden ways just now...I too heard the flowers speak. They told me that our family garden has all but turned to sand. I want you to know I've watered and nurtured this square of earth for nearly twenty years, and waited on my knees each spring for these gentle bulbs to rise, reborn. But want does not bring such breath to life. Only love does. The plain, old-fashioned kind. In our family garden my husband is of the genus Narcissus , which includes daffodils and jonquils and a host of other ornamental flowers. There is, in such a genus of man, a pervasive and well-known pattern of grandiosity and egocentrism that feeds off this very kind of evening, this type of glitzy generosity. People of this ilk are very exciting to be around. I have never met anyone with as many friends as my husband. He made two last night at Carvel. I'm not kidding. Where are you two? Hi. Hi, again. Welcome. My husband is a good man, isn't he? He is. But in keeping with his genus, he is also absurdly preoccupied with his own importance, and in staying loyal to this, he can be boastful and unkind and condescending and has an insatiable hunger to be seen as infallible. Underlying all of the constant campaigning needed to uphold this position is a profound vulnerability that lies at the very core of his psyche. Such is the narcissist who must mask his fears of inadequacy by ensuring that he is perceived to be a unique and brilliant stone. In his offspring he finds the grave limits he cannot admit in himself. And he will stop at nothing to make certain that his child continually tries to correct these flaws. In actuality, the child may be exceedingly intelligent, but has so fully developed feelings of ineptitude that he is incapable of believing in his own possibilities. The child's innate sense of self is in great jeopardy when this level of false labeling is accepted. In the end the narcissist must compensate for this core vulnerability he carries and as a result an overestimation of his own importance arises. So it feeds itself, cyclically. And, when in the course of life they realize that their views are not shared or thier expectations are not met, the most common reaction is to become enraged. The rage covers the fear associated with the vulnerable self, but it is nearly impossible for others to see this, and as a result, the very recognition they so crave is most often out of reach. It's been eighteen years that I've lived in service to this mindset. And it's been devastating for me to realize that my efforts to rise to these standards and demands and preposterous requests for perfection have ultimately done nothing but disappoint my husband. Put a person like this with four developing children and you're gonna need more than love poems and ice sculpture to stay afloat. Trust me. So. So, we're done here.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

The movement of descent and discovery begins at the moment you consciously become dissatisfied with life. Contrary to most professional opinion, this gnawing dissatisfaction with life is not a sign of "mental illness," nor an indication of poor social adjustment, nor a character disorder. For concealed within this basic unhappiness with life and existence is the embryo of a growing intelligence, a special intelligence usually buried under the immense weight of social shams. A person who is beginning to sense the suffering of life is, at the same time, beginning to awaken to deeper realities, truer realities. For suffering smashes to pieces the complacency of our normal fictions about reality, and forces us to become alive in a special sense—to see carefully, to feel deeply, to touch ourselves and our worlds in ways we have heretofore avoided. It has been said, and truly I think, that suffering is the first grace. In a special sense, suffering is almost a time of rejoicing, for it marks the birth of creative insight. But only in a special sense. Some people cling to their suffering as a mother to its child, carrying it as a burden they dare not set down. They do not face suffering with awareness, but rather clutch at their suffering, secretly transfixed with the spasms of martyrdom. Suffering should neither be denied awareness, avoided, despised, not glorified, clung to, dramatized. The emergence of suffering is not so much good as it is a good sign, an indication that one is starting to realize that life lived outside unity consciousness is ultimately painful, distressing, and sorrowful. The life of boundaries is a life of battles—of fear, anxiety, pain, and finally death. It is only through all manner of numbing compensations, distractions, and enchantments that we agree not to question our illusory boundaries, the root cause of the endless wheel of agony. But sooner or later, if we are not rendered totally insensitive, our defensive compensations begin to fail their soothing and concealing purpose. As a consequence, we begin to suffer in one way or another, because our awareness is finally directed toward the conflict-ridden nature of our false boundaries and the fragmented life supported by them.